Sentences with phrase «moral lives»

But most of these undertakings appear to have little or no impact on children's moral lives.

In the words of three scholars who think a lot about the cultural, ethical, and moral lives of...

Atheists live moral lives without the threat of eternal damnation.

They are not as remote from our moral lives as it might initially seem.

The thing is, many of us have been able to live more moral lives because we are not tied to the various forms of discrimination reinforced by the Bible.

This presumes that people without god have no morality, yet it fails to answer how people didn't just kill each other off before god was on the scene, nor does it address how there are people all over the world who don't worship that god and live moral lives every day.

I believe that the non-religious can live virtuous, moral lives and that the moral compass is self - regulated and does not require the framework of religion to function.

If this is so, we can recognize that the «stuff» of our moral lives is only partly what is given; and it is partly what we make of it.

Christians believe god's purpose in creating the Bible is to guide human beings towards a knowledge of God, and to help them lead moral lives.

I'm sorry you think that we all need to believe the exact same thing that you do in order to lead moral lives, that you need a god (one described in a book written by men yet touted as the word of god as being a genocidal dictator who demands total subservience from his followers and death to those who don't believe) in order to tell the rest of us how we should live our lives.

«Everyone has the responsibility to lead moral lives, and «It's my religion» is not an excuse for bigotry or immorality.»

They were happy to transact business and live moral lives as citizens, but not at the expense of their new identity.

In the essays that make up Love» s Knowledge, she focuses on the novel as the literary genre most useful in tracing the lineaments of our moral lives.

This does not mean that disciples, then or now, do not need law for the regulation of their moral lives.

If, as we know, it is a central feature of all Christian theological ethics that God's future reaches backwards into the present and determines the shape of our moral lives, then what God restores at the end of days we are called in our time to care for and preserve.

I agree 100 %... Lets get back to Jesus, and living moral lives.

In what are the «rooted» rooted, and how are their roots relevant to their moral lives?

Human beings should lead moral lives not to please some invisible being in the sky, but because it is the right thing to do and our society will benefit from it.

Recent events in Eastern Europe and elsewhere provide compelling evidence that the secular political and economic «salvation myths» of the twentieth - century tyrannies are unable to address what Novak calls the «possibilities of our moral lives.»

For all in our spiritual lives that Eliot came to be blind to, she has few equals as a discerner — and a celebrator — of the small and large mutations of our moral lives.

But our language is being debased in the most profound sense when it loses the ability to discern and describe the lineaments of our moral lives.

«The family has the most potential of any institution for shaping the spiritual and moral lives of children.»

What about those of us who want to do what is right and help others, who live moral lives all without needing your god?

after clarifying the validity of this evolving faith based on the material process, the big challenge now is for us humans a coresponding development in the spiritual aspect of our existence, though we are confident of His guidance through evolution, we with our limited insights and intellegence will be able to develop and come up with guide lines in our moral lives.

He wants to see us live moral lives and use the reason we have been given.

The ethics of love I revere as the inspiration for so many (Catholics and others) who have led exemplary moral lives....

The question I am now raising in relation to Judaism and Islam is whether the deeply moral lives to which they call their followers are an appropriate and adequate response to the world's needs.

They think they live pretty moral lives.

One might say that the modern discipline of political science is meant to overcome this bifurcation — it is meant to make our political - moral lives, and the satisfaction of interests, a purely and irreducibly rational affair.

I need hardly say that this is no brief for the traditional sanctimonious patter of the churches that have retreated into their piety, or for the mediocre, musty, introverted, and highly moral lives of many Christians, who are impervious to the violence of love and the power of the Spirit.

I am always amazed at the number of church going «Christians» that do not walk the talk and yet many who never set foot in a church actually do live moral lives of charity and kindness.

Allen follows up about these newer, more unexpected enthusiasts, and Chaput suggests that maybe some of them «would prefer a church that wouldn't have strict norms and ideas about the moral life and about doctrine, and they somehow interpret the pope's openness and friendliness as being less concerned about those things.

Religion is what is required by those that do not have the strengthen of character to to stand on their own two feet, admit that they are not special and still live a moral life.

, and that belief in a god is similarly unnecessary to lead a fulfilling and moral life.

When a church puts its focus on spiritual subjectivity, or on moral living, or on performing works and rituals with a promise of certain results, the result is a congregation that never gains assurance in their salvation, and they will gradually drift away from God's truth.

He frequently cites the work of Frank Furstenburg and Arlie Hochschild, two sociologists of family and gender relations whose views are by no means ideologically conservative, and he avoids value - loaded language, especially when it comes to describing the mainline Protestant churches whose leadership has, by and large, capitulated to the secular - elitist acceptance of extramarital sex, abortion, homosexuality, and other practices that conservative Christians view as inimical to moral life and family health.

One opinion that makes any sense to me, out of hundreds, that's sad both for muslim and christian civilization... why one has to turn to some farytales characters and holy books in order to live a normal, productive and moral life?

Here, our rather noble willingness to endure unhappiness (as an integral part even of a moral life dedicated to freeing us up most to the pursuit of happiness!)

Conversion is thus a lifelong matter for evangelical Catholics, for whom the Christian moral life is one of growing into goodness.

There is an eyelash - curling article in Rolling Stone about Sasha Grey, «the dirtiest girl in porn,» which should be used as some kind of litmus test and pedagogical bludgeon for retraining us in the virtue of protecting an uncompromised stigmatic remainder in our moral life.

Sometimes the moral life calls us out into a no - man's - land where we can not expect total security and protection under the law.

The proprietor of the shop obviously has the right to offer this type of discount, but it's sad that in this backwards, demon - haunted country we're still treating a work of fiction supposedly handed down by an magical, omnipotent being as a framework for a moral life, rather than embracing an objective, secular view of morality.

All I know is that I will try to live a good and moral life and when I die I at least want to know I wasn't a waste of the air I breathed.

It's inevitable, I think, that these issues be thoroughgoingly «pop» — by which I mean concerned with the moral life as we live it today.

Thus Evangelical Catholicism challenges the proscription - centered understanding of the moral life into which both Catholic traditionalists (who insist on hard - and - fast rules, and lots of them) and Catholic progressives (who want to loosen the rules, to the point where they often disappear) are stuck.

Over incarnations, if one leads a moral life and chooses a spiritual path that he feels is right for him, he is sure to find God.

The question raised by any moral life without a summum bonum is whether its summum malum can long endure.

Both of these forms of Counter-Reformation Catholicism think of the moral life as primarily engaging the will, whereas Evangelical Catholicism understands the moral life to be a matter of training minds and hearts, the reason and the will, to make those choices that truly contribute to goodness, human flourishing, and the beatitude that enables the friends of Jesus to live forever within the light and love of the Most Holy Trinity.

But the issue is how low we have the nerve to let the outliers in our moral life go uncondemned.

His explanation of Kant's interest in moral community and the relation of historical and social affairs nicely complements an account of Kant's view of the role of God in the moral life.